Hi everyone,
Bissell:
Given the reality of cloning, genetic engineering, and now the
possibility
of artificial wombs, we are faced, if only in a theoretical sense,
the
dilemma of figuring out whether or not these 'things' are moral
agents,
and/or if we have moral responsibilities to them. I've always more or
less
taken the position that evolutionary ecology should (could?) give
us
direction for understanding or formulating moral rules and
obligations. But
this brave new world seems to be presenting us with all sorts of new
and
difficult questions.
Steve B's use of the "brave new world" phrase (and
don't worry sb, this time I'm not picking on you) sent me scurrying
back to the files for an interesting paper that appeared in the
Hastings Center Report:
Patrick D. Hopkins, "Bad Copies: How
Popular Media Represent Cloning as an Ethical Problem."
Hastings Center Report 28, no. 2 (1998): 6-13.
In the paper, Hopkins analyzes the popular media's portrayal of
cloning and concludes that it is generally negative; but what is
especially interesting is his rather extended discussion of how the
"brave new world" rhetoric functions in popular discourse.
In some ways the cloning thread can be related to our discussions
about media effects, science policy, ethics, etc. in the other recent
threads on the list. I'll copy a slightly longish excerpt here
to give an idea of Hopkins's analysis:
"Brave New Rhetoric"
"Cloning has not been reported as an unmitigated evil.
The potential medical and agricultural benefits are usually
mentioned. These benefits, however, are always juxtaposed to the
dangers of cloning in alarmist, emotion-packed ways--moderately useful
medicines and improvements in animal research versus a 'brave new
world.'
"Most people have never read Brave New
World, but that doesn't matter. The scores of references to
Brave New World aren't about the book; they are about the trope
connected to the book. Brave New World is a stand alone
reference, image, and warning about dehumanization, totalitarianism,
and technology-wrought misery--epitomized and made possible by the
technology of cloning. There is no comparable book that praises
cloning as a liberating technology. Brave New World
stands alone, framing the issue as a dichotomy between vaguely helpful
medicine and Fordist nightmares of enslaved and manufactured
citizens. This easy and morally non-neutral reference was a
constant presence in response to clone reporting--along with more
contemporary object lessons.
"PBS's
Newshour jumps from an explanation of cloning to a Jurassic
Park scene where a cloned T-rex terrorizes humans and then to a
picture of a copy of Brave New World. Nightline
teases their story by saying, 'Tonight, cloning, dawn of a brave new
world' and later asking if we are 'tiptoeing into the brave new
world?' Time tells us: 'A line had been crossed.
A taboo broken. A Brave New World of cookie-cutter humans, baked
and bred to order seemed . . . just over the horizon. Ethicists
called up nightmare visions of baby farming, of clones cannibalized
for spare parts' . . . . Another issue warns
us that, 'The possibilities are as endless as they are ghastly: human
hybrids, clone armies, slave hatcheries, "delta" and
"epsilon" sub-beings out of Aldous Huxley's Brave New
World ' . . . . Yet another Time
tells us that Neti and Ditto (the embryo-cloned rhesus monkeys) 'were
not so much a step toward a brave new world as a diversion' . .
. . U.S. News and World Report warns: ' A world of
clones and drones, of The Boys from Brazil . . . was suddenly
within reach' . . . . The references continue,
including the obligatory Frankenstein comparisons. But only
rarely do the assumptions get questioned, as when Bonnie Steinbock
remarks on PBS that one misconception about cloning is The Boys
from Brazil scenario where clones are robotic and easily
brainwashed. She says cloning is nothing more than asexual
reproduction and people usually act frightened of anything
new.
"The reference to Brave New World in cloning
reports is consistent with Valerie Hartounie's analysis of its
appearance in other reproductive technology debates. She
writes:
'In an otherwise diverse and contesting set of literatures spanning
medicine, law, ethics, feminism, and public policy . . . Brave New
World is a persistent and authoritative presence . . . the work is
frequently invoked only in passing or by title. In either case,
the authority and centrality of the text are simply assumed, as is its
relevance . . . Whether proffered as illustration, prophecy, or
specter, invocations of Huxley's tale clearly function as a kind of
shorthand for a host of issues having to do generally with the
organization, application, and regulation of these new technologies.'
[Hartounie cite below]
"Seeding any discussion of cloning with
apocalyptic, slippery slope anxiety, Brave New World and its
contemporary offspring are treated as warnings by farsighted social
critics more attuned to the dangers of science than naive or misguided
scientists. This view of science is part and parcel of the brave
new rhetoric. Science may hold the answers to many important
questions, but it is amoral and dangerous, and the scientists who give
their lives to it are treated alternately as arrogant or naive.
Article titles such as Newsweek's 'Little Lamb, Who Made Thee?'
point toward scientists' intrusion on God's power, while at the same
time exposing their political simplemindedness by writing:
'The Roslin scientists had no sooner trotted out Dolly than they
assured everyone who asked that no one would ever, ever, apply the
technology that made Dolly to humans. Pressed to answer whether
human cloning was next, scientists prattled on about how immoral,
illegal and pointless such a step would be. But as The
Guardian pointed out, "Pointless, unethical and illegal
things happen every day" . . . .'
Time asks if science has finally 'stepped over the line' in
embryo cloning and assures us later with Dolly that it indeed
has. Time then quotes Leon Kass: 'Science is close to
crossing some horrendous boundaries . . . Here is an opportunity for
human beings to decide if we're simply going to stand in the path of
the technological steamroller or take control and help guide its
direction' . . . . PBS shows President Clinton
warning scientists against 'trying to play God.'
"While these hackneyed themes inevitably come up, one
aspect of the commentaries appears to be different from other similar
discussions. While repeatedly casting science as dangerous, and
cloning as something that the 'people' should stand up and refuse
science permission to do, there is a recurring, reluctant admission
that science is unstoppable and that human cloning is
inevitable. Newsweek claims that Dolly's creation offers
this lesson: 'science, for better or worse, almost always wins;
ethical qualms may throw some roadblocks in its path, or affect how
widespread a technique becomes, but rarely is moral queasiness a match
for the onslaught of science' . . . . This
uncomfortable acquiescence to science and technology's presumed
imperialism occurs again and again. A PBS interviewee says that
all efforts to limit and regulate technological progress, including
railroads and electricity and gunpowder have failed. Host Jim
Lehr summarizes his point: 'So if it's possible to clone human beings,
human beings will be cloned.' Charlie Rose says that there will
always be private money to support this research and that government
cannot stop it. The New York Times quotes Dr. Lee Silver
saying that even if laws were in place to forbid cloning, clinics
would crop up: 'There's no way to stop it . . . Borders don't matter'
. . . . Time argues that we will not be
able to stop cloning because the medical benefits are
immense. Newsweek quotes Daniel Callahan saying: 'In our
society there are two values which will allow anyone to do whatever
she wants in human reproduction . . . One is the nearly absolute right
to reproduce--or not--as you see fit. The other is that just
about anything goes in the pursuit of improved health' . .
. . The collective message here seems to be that a brave
new world is detestable, but may be unavoidable"
(11-13).
Jim again: The topic of human cloning specifically has received a
lot of discussion in the Hastings Center Report over the past 10+
years. An example of an article favorable to human cloning, with
an accompanying rebuttal, is:
*John A. Robertson, "The Question of
Human Cloning." Hastings Center Report 24, no. 2 (1994):
6-14.
Robertson's article is accompanied by a rebuttal article in the
same issue:
*Richard A. McCormick, S.J.
"Blastomere Separation: Some Concerns." Hastings Center
Report 24, no. 2 (1994): 14-16.
The cite to Hartounie is:
*Valerie Hartounie, "Brave New
World in the Discourses of Reproductive and Genetic Technologies."
In In the Nature of Things: Language, Politics, and the
Environment, edited by Jane Bennet and William Chaloupka, quote at
86-87. Minneapolis: University of Minnesota Press, 1993.
Anyway, the function of the Brave New World rhetoric is an
interesting subject to think about both in bioethics and in
environmental ethics.
Jim T.
The reason I got thinking about this was
a short story about a round worm
who had been given a human brain. A bit far fetched, but interesting
in that
the author was asking whether we had the moral obligations to a human
or to
a round worm. I suspect that only some of this will get into the area
of
applied ethics during my life-time, but it is interesting to think
about.
Steven
But the proper response to this hypothesis
is that there are always people willing to
believe anything, however implausible, merely
in order to be contrary.
Vikram Seth
A Suitable
Boy